To inspire, to awaken and to guide the seekers
after Truth and God-realisation, has been the unique life-work of the great
sage, Swami Sivananda. He has given us certain working methods, in as much as
practical ways and means are more to be attended to, rather than mere theory.
The spiritual life is to be built upon and sustained by three important
supports, i.e., a well-conceived ideal, a definite programme of life and a
background of thought.

For any of us, to proceed upon the spiritual life, the first requisite
naturally goes without saying is that the individual should have an ideal. He
should want something definite, he should aim at getting something concrete.

The second requisite is a well-laid and well-regulated plan of procedure or
programme. After having conceived of the ideal which the aspirant wants to
reach, as haphazard procedure will not only take him nowhere but will also mean
a fruitless waste of his precious energies, he should chalk out a definite and
well-marked programme.

A well-conceived ideal and a definite programme of life and then a concrete
background of thought to sustain him in his struggle to work out that
programme—these are the three requisites which Swami Sivananda has advocated.

To sum up, in order to tread the path of spiritual life: (1) let the aspirant
conceive of an ideal; (2) let him put up a general programme of life; (3) let
him have Abhyasa and Vairagya and (4) let him take to a background of thought
into which he can take refuge at times of external stress. And for all this, the
help of this book is most invaluable; it is in fact, the greatest boon that we
could offer to the aspirant-world. There is no aspect of Sadhana which has not
been dealt with, no path which has not been presented, and no point of guidance
that the aspirant’s peculiar difficulties need, which has not been elaborately
dealt with.

To inspire, to awaken and to guide the seekers after Truth and
God-realisation, has been the unique life-work of the great sage, Swami
Sivananda. In this Note, let us gain a grasp of the broad outlines upon which
Swami Sivananda would have us proceed, if we make God-realisation or search
after Truth, the main aim and goal of life. He has given us certain working
methods, in as much as practical ways and means are more to be attended to,
rather than mere theory. The spiritual life is to be built upon and sustained by
three important supports, i.e., a well-conceived ideal, a definite programme of
life and a background of thought.

For any of us, to proceed upon the spiritual life, the first requisite
naturally goes without saying is that the individual should have an ideal. He
should want something definite, he should aim at getting something concrete.
There are ideas and ideals. One makes up his mind to develop extraordinary
physique, to be the perfect figure; the second has the ideal of going round the
world as many times as possible; the third to amass a million. At the back of
every human effort, there is some unconsciously accepted ideal. For the
aspirant, there is the spiritual ideal which he has set before himself to
achieve and realise. This setting of some definite ideal before oneself, is the
first requisite.

The second requisite is a well-laid and well-regulated plan of procedure or
programme. After having conceived of the ideal which the aspirant wants to
reach, as haphazard procedure will not only take him nowhere but will also mean
a fruitless waste of his precious energies, he should chalk out a definite and
well-marked programme. Without such a programme it is difficult to achieve any
progress. The whole process of working out this programme will be experienced to
be one not smooth-sailing but very rough-going. Many a time the aspirant will be
compelled by overwhelming adverse forces to seek temporary refuge just as a ship
when caught up in a terrible storm has to seek some port as an escape from the
storm.

There is a way by which the aspirant may, while struggling hard to realise
the ideal, and when faced with danger, seek the refuge. It is as Swami Sivananda
has advocated, to cultivate what is termed as a concrete background of thought,
because the aspirant’s struggles are endless and he should have a background of
thought into which he can immediately take refuge whenever occasion arises and
these occasions are many, many not merely during the course of his spiritual
Sadhana but many every day, every minute, even in a moment he will have to take
refuge four or five times.

A well-conceived ideal and a definite programme of life and then a concrete
background of thought to sustain him in his struggle to work out that
programme—these are the three requisites which Swami Sivananda has advocated.
While working out this programme of life there are certain facts which are worth
remembering, i.e., spiritual progress is very gradual and it is in the nature of
a twofold conflict. As Swamiji has said that though physical wars have ended on
earth between nations, the war which has caused these external wars—man’s
struggle against his lower nature—has not been concluded properly. If man were
to attain victory over his lower nature then he should have possession of
himself and he will not be the slave of his passions which lead him to external
war. This inner war has two aspects: one, of offence and the other of defence.
Many a time a spiritual aspirant has got to carry on his fight against these two
positive and negative sides. While he progresses on the path, he has
consistently to protect himself from forces which assail him from inside. There
is a class of insects called the coleoptera. They have two sets of wings. The
external wings will be stiff like thick parchment. They are not fit for flying.
There are two film-like wings inside, which are used for flying. They serve the
beetle wonderfully well. They take the beetle up and forward, but they are so
delicate that these external wings are the protecting armour—protecting these
internal wings. That set of wings which takes the Sadhaka forward on the path is
intense aspiration and constant Sadhana. Unless real fire of aspiration is
maintained, one cannot progress. And to protect this aspiration against
temptations, one must have the other set of wings in the shape of Vairagya and
Satsanga and constantly keep up the current of Vichara or discrimination.
Vichara is the chief anchor of protection for the aspirant. It is only
discrimination which can protect the aspirant against temptations. With
aspiration and the protective covering of Vairagya and Satsanga, you will have
to work out the programme of life. While working out the programme of life, you
should have a background of thought. Unless the aspirant is established in this
background, he will not be able to habituate his mind to slip back automatically
into this background.

In the case of the Bhakti Yogi, this background thought will be the Lord; in
the case of a Jnana Yogi it may be Mahavakya that he is the Soul; for the Japa
Yogi, it may be the Name. Thus to habituate himself to become established in the
background of thought he should have what the Lord has prescribed in the
Gita—constant Abhyasa. Without constant Abhyasa you cannot expect to have any
success in spiritual life. This constant Abhyasa is necessary for marching
forward and yet forward. In order to console the aspirant, sometimes Swamiji may
say, "If you cannot progress much do not be depressed. It does not matter much."
That is but only a consolation because the mind should never be depressed. An
aspirant should always be wary to see that he always proceeds upwards, and has
the protecting armour of Vichara, Vairagya and Satsanga to achieve the ideal,
while working out the programme of life, in order to protect himself. There is
the tortoise. The moment an enemy approaches to harm it, it withdraws itself
into the shell. This is the exact purpose which the background of thought serves
the aspirant. He has to withdraw himself into it. There is one difference in
this particular case—the tortoise goes into the shell and comes out in the same
condition as when it went, but every time as the aspirant takes refuge in the
background he comes out with added strength.

To sum up, in order to tread the path of spiritual life: (1) let the aspirant
conceive of an ideal; (2) let him put up a general programme of life; (3) let
him have Abhyasa and Vairagya and (4) let him take to a background of thought
into which he can take refuge at times of external stress. And for all this, the
help of this book is most invaluable; it is in fact, the greatest boon that we
could offer to the aspirant-world. There is no aspect of Sadhana which has not
been dealt with, no path which has not been presented, and no point of guidance
that the aspirant’s peculiar difficulties need, which has not been elaborately
dealt with.

Om! Salutations to that adorable Lord Hari, than Whom there is nothing
greater, and Who is above all this universe. The term "Sadhana" comes from the
root "Sadh," which means to "exert," "to endeavour to get a particular result or
Siddhi." He who does the practices or attempts is called a Sadhaka. If he
achieves the desired result, Siddhi, he is called Siddha. A fully-developed
Siddha is one who has attained full knowledge of Brahman. Self-realisation or
Darshan of God is not possible without Sadhana. Any spiritual practice is called
Sadhana. Sadhana and Abhyasa are synonymous terms. That which is obtained
through Sadhana is Sadhya or Goal-the realisation of God or Brahman. Most
comprehensive in its scope, this book presents almost every known form of
Sadhana for the Experience of the Divine or Brahman.

If you want to evolve quickly you must have the right kind of Sadhana. If you
are a student of the path of Self-reliance, you can yourself select the Sadhana
for your daily practice. If you are a student of the path of self-surrender, you
should get the right kind of Sadhana from a Guru and practise the same with
intense faith.

Why should you prolong the bondage unnecessarily? Why should you not claim
your divine birthright right now? Why should you not break your bondage now?
Delay means prolongation of your sufferings. You can break it at any moment.
This is in our power. Do it now. Stand up. Gird up your loins. Do rigorous and
vigorous Sadhana and attain freedom, which is immortality or eternal bliss.

Make the lower nature the servant of the higher through discipline, Tapas,
self-restraint and meditation. This is the beginning of your freedom.

The divine within you is stronger than anything that is without you.
Therefore, be not afraid of anything. Rely on your own Inner Self, the Divinity
within you. Tap the source through looking within.

Without renunciation you can never be happy. Without renunciation you can
never be at your ease. Therefore renounce everything. Make happiness your own.
Hold renunciation as the foremost of things.

Only when you have purified the heart, silenced the mind, stilled the
thoughts and surging emotions, withdrawn the outgoing senses, thinned out the
Vasanas, you can behold the glorious Atman during deep meditation.

There are five means by which perfect tranquility or emancipation can be
attained. These form the highest happiness. They are Satsanga or association
with the wise, discrimination between the real and unreal, dispassion, enquiry
of ‘Who am I?’ and meditation. These are called heaven. These are religion.
These form the highest happiness.

Become a good man first. Then control the senses. Then subdue the lower mind
by the higher mind. Then the divine light will descend. Only then the vessel
will be able to receive and hold the divine light.

Practise meditation persistently and calmly without haste. You will soon
attain Samadhi or the Nirvikalpa state.

Spiritual life is toilsome and laborious. It demands constant vigilance and
long perseverance before substantial progress is made.

You have yourself built the walls of your prison-house through ignorance. You
can demolish the walls through discrimination and enquiry of ‘Who am I?’

Sufferings purify the soul. They burn up the gross material, sins and
impurities. The Divinity becomes more and more manifest. They give inner
spiritual strength and develop the will-force, the power of endurance. Hence
sufferings are blessings in disguise.

Even a ray of inner light during meditation will lighten your path. It will
give you great deal of encouragement and inner strength. It will goad you to do
more Sadhana. You will experience this ray of light when the meditation becomes
more deep and when you rise above body-consciousness.

Life is the unfolding of the latent capacities of the soul. Lead the divine
life. Generate sublime divine thoughts in your mind through meditation, Japa,
Kirtan and study of sacred scriptures.

Bathe in the river of life everlasting. Plunge in it. Take a dip in it. Swim
in it. Float in it. Rejoice.

Bask the body in the physical sunlight. Bask the soul in the sunlight of the
Eternal. You will have good health and everlasting life.

Worship is the unfolding of the bud of the flower of the soul. Worship is
life. Worship bestows life eternal. You may conquer millions of persons in a
battle, but you will become the greatest conqueror only if you can conquer your
own lower self or mind.

So long as your senses are not subdued or weakened, you will have to practise
Tapas or self-restraint, Dama or Pratyahara.

When the electric lamp is covered by many wrappings of cloth, there will be
no bright light. When the cloth is removed one by one, the light grows brighter
and brighter. Even so, when the self-resplendent Atman which is covered by the
five sheaths is stripped off the sheaths by meditation on the pure Self and the
practice of ‘Neti Neti’ doctrine, the Self-luminous Atman reveals Itself to the
meditator.

Sit down with a composed mind. Assert your mastery over the body and mind.
Plunge deep into the chambers of your heart, and enter into the stupendous ocean
of Silence. Listen to the voice which is soundless.

Purify the heart first and then climb the ladder of Yoga steadily with
courage and undaunted spirit. Climb onwards swiftly. Attain Ritambhara Prajna
and reach the summit of the ladder, the temple of wisdom, where the cloud of
virtue or nectar dribbles from Dharmamegha Samadhi.

Build your spiritual life on a sure foundation, on the rock of the divine
grace and strength of character. Take refuge in the Lord and His eternal law.
There is no power in heaven or on earth that can bar your path now. Success in
Self-realisation is certain. Failure exists not for you. There is light on your
path. All is brilliant.

Sadhana means any spiritual practice that helps the Sadhaka to realise God.
Abhyasa and Sadhana are synonymous terms. Sadhana is a means to attain the Goal
of human life. Without Sadhana no one can achieve the purpose of life. Sadhana
differs in different individuals according to the capacity, temperament and
taste. Every one must take to some kind of Sadhana to attain the state of final
beatitude. Sadhya is that which is attained through Sadhana. It is God or Atman
or Purusha. If you want to evolve quickly you must have the right kind of
Sadhana. If you are a student of the path of self-reliance, you can yourself
select the Sadhana for your daily practice. If you are a student of the path of
self-surrender, you should get right kind of Sadhana from a Guru and practise
the same with intense faith.

Those who follow the path of devotion should do Japa, read the holy
scriptures such as the Bhagavata or the Ramayana. By the practice of Nava Vidha
Bhakti, the Bhakta should develop Bhakti to a very high degree. Sravana,
Smarana, Kirtana, Vandana, Archana, Padasevana, Sakhya, Dasya and Atma-Nivedana
are the nine methods to develop Bhakti. Bhaktas should observe Vrata, Anushthana
and do prayers and Manasic Puja. They should serve others, realising that the
Lord resides in the hearts of all. This is the Sadhana for those who tread the
path of Bhakti Yoga.

Those who follow the path of Karma Yoga should do disinterested selfless
service to the suffering humanity and society in various ways. They should
surrender the fruits of action to the Lord as Isvararpana. They should give up
agency by realising that they are the instruments in the hands of God. They
should get rid of their selfishness and control their Indriyas. They should
completely consecrate their lives in the service of humanity. They should
consider that the whole world is a manifestation of the Lord. If they serve
people with such a Bhava, their hearts get purified in the long run. Eventually
they get knowledge of the Self through Chitta Suddhi. This is the Sadhana for
the Karma Yogins. This is very important for all beginners in the spiritual
path. This is not the goal itself. Many erroneously think so and neglect the
higher courses of Sadhana. They should advance still further and through
Dharana, Dhyana and Samadhi reach the highest goal.

A Raja Yogi slowly ascends the Yogic ladder through the eight steps. He gets
ethical training in the beginning to purify himself by the practice of Yama and
Niyama. Then he steadies his posture. Then he practises Pranayama to steady his
mind and to purify the Nadis. Then by the practice of Pratyahara, Dharana and
Dhyana, he gets Samadhi. Through Samyama, he gets different Siddhis. He
restrains all the mental modifications that arise from the mind.

Those who take up the path of Vedanta or Jnana Yoga should acquire first the
four means of salvation (Sadhana Chatushtaya)—Viveka, Vairagya, Shat-Sampat and
Mumukshutva. Viveka is discrimination between the real and unreal. Vairagya is
indifference to sensual enjoyments. Shat-Shampat is the sixfold virtues, Sama,
Dama, Uparati, Titiksha, Sraddha and Samadhana. Then they approach a
Brahma-Nishtha guru who has realised the Supreme Self and hear the Srutis from
him. Then they reflect and meditate on the Self and attain eventually
Atma-Sakshatkara. Then the Jnani exclaims with joy: "The Atman alone is, one
without a second. Atman alone is the one Reality. I am Brahman, Aham Brahma
Asmi. Sivoham. Sarvam Khalvidam Brahma." The liberated Jivanmukta sees the
Self in all beings and all beings in the Self.

The students of Hatha Yoga should try to awaken the Kundalini Sakti that lies
dormant in the Muladhara Chakra by Mudras, Bandhas, Asanas and Pranayamas. They
should try to unite the Prana and Apana and send the united Prana-Apana through
the Sushumna Nadi. Heat is increased by retention of breath and Vayu ascends up
along with Kundalini to the Sahasrara Chakra through the different Chakras. When
Kundalini is united with Lord Siva at the Sahasrara Chakra, the Yogi attains
supreme peace, bliss and immortality.

O All-pervading, hidden and homogeneous Essence! O adorable Lord of the
Universe! Thou art witnessing the drama of this world from behind the screen.
Thou art self-luminous. Thou art the basis of all these names and forms. Thou
art one without a second. Thy glory is ineffable. Thou art the source of all
sciences, knowledge and beauty.

I do not know how to worship Thee. I have no strength to do any kind of
Sadhana. I am full of weaknesses and Doshas. My mind is wavering. Indriyas are
powerful and restless. Some say: "Thou art Nirakara and Nirguna." I don’t want
to indulge in fighting, discussions and debates. Give me peace and devotion.
Give me strength to resist temptations and to control this enemy and thief, the
mind. Let me utilise my body in Thy service. Let me remember Thee always. Let me
be ever looking at Thy sweet, loving face. Grant me this prayer, O ocean of
Love!

Give me true Viveka and lasting Vairagya. The Vairagya cometh and goeth. Let
me be established in Para Vairagya. My self-surrender is not perfect and
sincere, too. I admit my faults. Not a drop of tear comes out of my eyes. Make
me weep in solitude, when I am alone. Let me not shed crocodile tears. Then only
I can see Thee in my tears. My heart is harder than flint, steel and diamond.
How can I make it as soft as butter? Give me the heart of Prahlada or Gouranga.
This is my fervent prayer. O Lord of Love! Grant me this humble prayer of mine.
I am suppliant to Thee. I am Thy disciple. Thou art my Guru.

II

O Preceptor of Wisdom Infinite, grant me the boon to serve untiringly the
sick, the poor and the afflicted, not to associate with evil, never to tell lies
and not to succumb to the love of sense-objects.

O Lord! I am in You and You are in me.
I am He whom I love, and He whom I Love is I.
O Light, illumine my intellect.
O Love, fill my heart.
O Power, give me strength.
O Lord, Thou art Courage! Fill me with courage.

All belong to the Lord! I am doing His work. I am an instrument in His hands.
His Will be done.

III

O Lord! Make my will strong to resist all temptations, to control my Indriyas
and lower nature, to change my old evil habits, to make my surrender complete
and real. Enthrone Thyself in my heart. Do not leave this place even for a
second. Use my body, mind and organs as instruments. Make me fit to dwell in
Thee for ever.

Grant us an understanding heart,
Equal vision, balanced mind,
Faith, devotion and wisdom.
Grant us inner spiritual strength
To resist temptations and to control the mind.
Free us from egoism, lust, greed, anger and hatred.
Fill our hearts with divine virtues.

Let us behold Thee in all these names and forms.
Let us serve Thee in all these names and forms.
Let us ever remember Thee.
Let us ever sing Thy glories.
Let Thy Name be ever on our lips.
Let us abide in Thee for ever and ever.